A14095:1022
A discovery of D. Jacksons vanity. Or A perspective glass, whereby the admirers of…A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of…
A discovery of D. Jacksons vanity. Or A perspective glass, whereby the admirers of D. Jacksons profound discourses, may see the vanity and weakness of them, in sundry passages, and especially so far as they tend to the undermining of the doctrine hitherto received. Written by William Twice, Doctor of Divinity, as they say, from whom the copy came to the pressA discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse
Amsterdam: printed by the successors of Giles Thorp, 1631
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That maxim, Mora facilius moventur, hath no proportion in the case whereto you apply it, for it proceeds of the same individuals, such as Adam and his children are not; yet by Adams yielding unto sin, through Satan's temptation, all his posterity are made more prone to sin, then any man in particular is made by the committing of any sinful act. For a sinful or vicious act, in ordinary course, hath no more power to habituate a mans inclination unto evil, then a virtuous action hath unto good: but far greater is mans proneness unto sin, since and through the fall of Adam, then by any virtuous action is our proneness unto good.
That maxime, Mora facilius moventur, hath no proportion in the case whereto you apply it, for it proceeds of the same individuals, such as Adam and his children are not; yet by Adams yeelding unto sinne, through Satans temptation, all his posterity are made more prone to sinne, then any man in particular is made by the committing of any sinfull act. For a sinfull or vicious act, in ordinary course, hath no more power to habituate a mans inclination unto evill, then a vertuous action hath unto good: but farre greater is mans pronenesse unto sinne, since and through the fall of Adam, then by any vertuous action is our pronenesse unto good.
Touching your close, I say, to seek our own welfare with another's harm, is not to seek that which is good and right; yet in some cases another mans harm may be sought, without any transgression. For undoubtedly the Judge sinneth not in pronouncing the just sentence of condemnation upon a malefactor: no nor the Israelites neither, in robbing the Egyptians; nor Abraham, in going about to cut the throat of his own innocent child Isaac.
Touching your close, I say, to seeke our owne welfare with anothers harme, is not to seeke that which is good and right; yet in some cases another mans harme may be sought, without any transgression. For undoubtedly the Iudge sinneth not in pronouncing the just sentence of condemnation upon a malefactor: no nor the Israelites neither, in robbing the Aegyptians; nor Abraham, in going about to cut the throat of his owne innocent childe Isaac.